A new communication model introduced by Prof: Ajantha Hapuarachchi of University of Colombo, Sri Lanka.

1. Abstract:
Researcher: Prof:Ajantha Hapuarchchi
Head-Journalism Unit-University of Colombo-
Sri Lanka

2. This is a especial type of presentation, and a research
paper which is an introduction to a new
communication model as the first eastern model of
communication from Sri Lanka. Over the years,
communication models and theories which were born
in the west and developed to explain the process of
communication were followed by almost all. Though
we need to get away from the western ideology and
concepts or need to have an emergence of a new
Orientalsm we still hold on to them.

3. As the first Sri Lankan female professor in Journalism
and Communication studies, in the University of
Colombo, I have initiated an oriental communication
model based on the theory of “Kalama Sutta, named
“Communication Model of Epistemology
Theory” as against the western models. I presented
this in the 21st AMIC annual conference and 40th
anniversary calibration on the 13th at the Concorde
Hotel in Sha Alam, Malaysia.

4. The main purpose of this research is to create a new
communication model based on the Buddhist
philosophy , paying a much attention to the
epistemology theory which no one had paid attention
so far. We have the cognitive theory, uses and
gratification, play theory and entertainment,
Expectancy, cultural and critical theory, social
category theory, and Interactive or Office of
technology assessment theory. But no epistemology
theory.

5. Hypothetically I had some doubts about the birthplace
of effective communication, it was in the Buddhist
philosophy and its texts. Therefore I selected and used
the methodology of textual analyzing. Because the
theory and the model was entirely based on
“Thripitaka”, especially the „Kalama Sutta” in
Anguththara Nikaya .

6. The problem of research and hypothesis of this
research also was whether the birth place of
communication elements, process and its behavior was
in the east rather than the west-which we are used to.

7. Researchers are now attempting to build
comprehensive communicative models based on
theories created by the challenges of new technology.
But, in studying these theories one can see that they
are only technological changes but not the initiative
communication process.

8. Models are communication tools that illustrate
communication behavior abstract. They range from
the very simple stage to a very complex stage. The first
model of communication theory was based on
Aristotle‟s teaching, as the classical communication
model, which was in the Greek era. It has only
*sender-*message-* and &*receiver. After Aristotle,
the models and theories of communication studies
came into the syllabus by 1940s.

9. From then linear model of communication by Shanan-
Weaver, many of the models was presented by Bruce
Westley and Malcolm M.Maclean, David Berlo ,
Wilbur Schramm, Donald and Virginia Fry, DeFleur
and Ball-Rokeach, Harald Lasswell , and Thorson who
were the pioneers. Some of those include circular and
multidimensional models.

10. This new model /theory which I am presenting is
entirely based on the Buddhist Philosophy and it
explains how one can grasp a message scrutinizing it
epistemologically. The ultimate consequence or result
is the acceptance or the rejection after examining it
critically. The consequences depends on the receivers‟
epistemology capacity.

11. When we delve deeply into the Buddhist philosophy
the first features for theories in the communication
process can be seen in the Buddha‟s teaching and
preaching before the theories which I mentioned above
came into existence.

12. During the period of Buddha who lived in 6th
century - before Aristotle, the origin of this theory
which was explains how to grasp a message
properly. This new theory is based on the “Kalama
Sutra in Anguttra Nikaya” (Chapter) (p.114-please
refer the original thripitaka) in Thripitaka. (Three
Baskets) (see appendix) I have taken only the
kalama sutta for this model. It will be in the
explanation of theory. This is the first
communication theory of how one can accept or
reject the message wherever he gets it from. When
one goes through this sutra, one can find how a
message can be grasped without taking prior
beliefs, stances, reports and religious texts and so
on.

13. This theory is structured as follows:
The Communication is:
“One who gets a message
from anywhere
with whatever consequence
after scrutinizing it by himself epistemologically
This could be explained as a part of self communication
and communication with others.
Key words: Epistemology, Inspect, Kalama Sutta,
Anguththara Nikaya, Buddhist philosophy, Scrutinize

14. Introduction
What is the communication process?
Communication is a universal human activity, but it is
also one of the most idiosyncratic. Although we all do it
we use it differently. Explaining something universal,
yet personal, is a challenge. To help explaining the
elements in the communication situation, scholars
construct theoretical models.

15. Models often provide a simplified visual explanation
of complex processes. A model allows theorists to
isolate themselves and define individual elements of
the communication process and show their
relationship as a whole. Models and theories were
created and based on this entity. Every
communication situation, no matter how unique and
singular, contains the following elements: Two or
more communicators, one or more messages. One or
more channels, certain amount of interference,
feedback exchange between communicators,
communication setting or context. While the number
of basic elements is small, the process itself is rich.
Each time we communicate, the elements interrelate
differently and produce unique outcomes.

16. The new model basically interacts with self
communication/intra personal communication. But in
other hand similar to common way what we use.
Meanings as well as the symbols are mutually
recognizable and meaningful. Often, however,
communication fails because the symbols that one
person uses do not match the meaning that another
person assigns to them. Misunderstanding of symbols
often arises from differences in the communicator‟s
point of view or perspective.

17. Messages in the communication process must pass
through the “self” of each communicator. This „self‟
can roughly be defined as the total composite of a
person‟s personality, experiences, and identity. No two
selves are identical and this makes common
understanding of symbols difficult. Understanding the
message with the help of symbols is quite challenging
in context in effective communication.

18. Literary review of the Theories of Communication
Communication theory is the branch of
communication study that attempts to deal with
mentioned areas/ problems below:
 Theories that reveal the overall processes involved
communication and media,
 Theories that explain why and how people receive, process
and interpret messages,
 Theories that describe how and why people use those
messages; and
 Theories that interpret the psychological social and cultural
effects of communication processes.(Black.J.2005)

19.  Researches in the area of communication effects have
led to the development of various theories. A theory is
a set of related statements that seek to explain and
predict behavior. When we peruse the history of media,
researches indicate that investigators moved over the
time from powerful effects to minimal effects and
then to mixed effects. Then they showed the effect
through theories such as social learning, individual
differences, cultivated , agenda setting, uses and
gratification and so on.

20. Features related to the new theory
“According to the Buddha‟s Teaching, doubt (vicikiccha)
is one of the five hindrances (nivarana) to the clear
understanding of truth and to spiritual progress (or for
that mater to any progress). Doubt, however, is not a
„sin‟, because there are no articles of faith in
Buddhism. In fact there is no „sin‟ in Buddhism, as sin
is understood in some religions. The root of all evil is
ignorance (avijja) and false views (miccha ditthi) .It is
an undeniable face that as long as there is doubt,
perplexity, wavering, no progress is possible.

21. It is also equally undeniable that there must be doubt
as long as one does not understand or see clearly. But
in order to progress further it is absolutely necessary
to get rid of doubt. To get rid of doubt one has to see
clearly.

22. There is no point in saying that one should not doubt
or one should believe. Just to say „ I believe „ does not
mean that you understand and see. When a student
works on a mathematical problem, he comes to a stage
beyond which he does not know how to proceed, and
where he is in doubt and perplexity. As long as he has
this doubt, he cannot proceed. If he wants to proceed,
he must resolve this doubt. And there are ways of
resolving that doubt. Just to say „I believe‟, or „ I do
not doubt‟ will certainly not solve the problem. To
force oneself to believe and to accept a thing without
understanding is political, and not spiritual or
intellectual.

23. The Buddha was always eager to dispel doubt. Even
just a few minutes before his death, he requested his
disciples several times to ask him if they had any
doubts about his teaching, and not to feel sorry later
that they could not clear those doubts. But the disciples
were silent. What he said then was touching; ‟if it is
through respect for the teacher that you do not ask
anything, let even one of you inform his friend”. (Sri
Rahula-1985)

24. Models of Communication
The statistical analysis of the basic process of
communication including the measurement of
information contents and channel capacity are
primarily based on the ideas of C.D. Shannon. This is
the first leaner communication model which paved the
way for other models to explain the process. It says
that the message goes to one person to another through
a cannel as sketched below,

27. This is a limited effects model which is in early step
toward an interaction model of communication.
Through communication, we share meanings with
others by sending and receiving messages. It includes
every element that could affect two or more people as
they are knowingly or unknowingly related to one
another. You will find this model as a tool in
discovering how messages operate and in examining
your own communication encounters.

28. The model is drawn or built to show where the
structure is that represents your understanding of
communication .You can focus on any or all of the
components of the processes we have examined so far.
These models describe the essential elements of the
communication process graphically.
They develop a saying or an epigram that sum up
anyone‟s perception of the state of being in
communication.

29. A message or messages may be sent through one or
more channels, and the interaction occurs in it and it is
affected by a definite context.
This new models deals with a personality as shown in
the following graph of identity wheel especially with
academic and educational capacity, to get the
semantics. And it assumes that individuals take an
active role in the communication process and are
supreme selectors in their message behavior.

31. Communication model of epistemology
theory
Background of the New Model
This model is entirely based on the Kalama Sutta text
in Anguththara Nikaya. (see appendix) It is the
initiative stage , how and what people should
understand of the message from wherever they receive.
According to the Anguththara Nikaya it is discussed as
follows:

32. “The Buddha once visited a small town called Kesaputta
in the kingdom of Kosala. The inhabitants of this town
were known by the common name Kalama. When they
heard that the Buddha was in their town, the Kalamas
paid him a visit, and told him;
“Sir, there are some recluses and Brahmanas who visit
Kesaputta. They explain and illumine only their own
doctrines, and despise, condemn and spurn other’s
doctrines. Then come other recluses and Brahmanas, and
they, too, in their turn, explain and illumine only their own
doctrines, and despise, condemn and spurn other’s
doctrines. But, for us, Sir we have always doubt and
perplexity as to who among these venerable recluses and
brahmanas spoke the truth, and who spoke falsehood”.

33. Then advice of the Buddha to them is unique in the
history of religions:
“Yes, Kalamas, it is proper that you have doubt, that you have
perplexity, for a doubt has arisen in a matter which is doubtful.
Now, look you Kalamas, do not be led by reports, or tradition, or
hearsay. Be not led by the authority of religious texts, nor by mere
logic or inference, nor by considering appearance, or by the delight
in speculative opinions, nor by seeming possibilities, nor by the
idea: this is our teacher”. But, O kalamas, when you know for
yourselves that certain things are unwholesome (akusala) and
wrong, and bad, then give them up…. And when you know for
yourselves that certain things are wholesome (kusala ) and good,
then accept them and follow them” (Sri Rahula-1985)

35. The process:
“One who gets a message
from anywhere
with whatever consequence
after scrutinizing it by himself epistemologically –it is
communication
Prof: Ajantha Hapuarchchi
ljqreka fldfyka fyda ,nd.kakd
ixfoaYhla Tyq úiskau {dkúNd.d;aulj
ishqïf,i mrSlaId lrñka ,nd.kakd M,h
ikaksfõokhhs'

36. This could be explained as a part of self
communication and communication with others. While
the elements are small, the process is rich. The key
concept is scrutinize d on epistemological dimensions
of the message user. His needs attitudes, values, and
psychological oriented personality variables affect it.

37. Discussion
According to the above mentioned extracts the Buddha‟s
preaching in Kalama Sutta gives various communicative
meanings. It shows the basic elements, the process , of
communication and aspect of circular model . The Buddha
preached that if there is a doubt there is no truth. In
understanding the truth of a message one is expected to
dissuade the doubt connected to it. It is the first time that
we find accuracy and the source of the news focused on.
„Truth first” in journalism is based on this.

38. What is unique in this model is the receivers‟ role. The
receiver pays attention to the communicator. This
implies what psychologists call “state of readiness” to
the information-that is being transmitted. Perception is
the mental activity by which sensory input (from our
eyes and ears) is classified into recognizable categories
and meanings. Once we have perceived the symbol, we
begin the process of interpreting, or assigning meaning
to it. The receiver reverse labels the text or image. In
reverse labeling, a receiver assigns a pattern of
meaning to a perceived symbol. To assign meaning, we
search and compare trace configurations.

39. Initiating an act of communication a person must
intend a certain meaning in a message, identify an
appropriate configuration of traces by experiencing
their meanings, and then determine if a given symbol
is a suitable means for expressing the desired message.
To accomplish this the person must search his or her
total array of stored traces for appropriate messages.
We can compare this mental search like a computer‟s
search through a vast data bank.

40. Once we have decided which pattern of internal experience
best corresponds to the perceived symbol, we have
interpreted the message. That is, the symbol has activated a
pattern of subjective experiences, images, understandings
and feelings-that have been stored in our memory, a
pattern that was imprinted as a result of earlier learning.
Communication is an interactive process at this point,
people are not merely passive senders and receivers. They
respond to the content of others meanings ask for
clarification, and indicate agreement. Each person shifts
roles to become a communicator at one moment and a
receiver at another. These points require clarification.

41. There are two stages in this situation. The first
stage is common phase which is grasping the
message. It is related to the Magic bullet or
Hyperdemic needle theory in transmitting news.
Therefore receivers become passive. Once you get
it, you become suppressed by the news. This will
happen in the news transmitting. But the receiver
at the special phase starts to select or scrutinize.
This is the major deference in this model from
other models. The receiver needs efficiency instead
of interference or noise. Noise always takes place in
any of the communication settings. But if there is
no efficiency of a person he /she fails to perceive
the real meaning of the message.

42. Therefore the long term effect is very healthy with this
model. If a person gets a message he has time to
rethink and argue with himself, examine the topic and
critically analyze. Therefore the long term effects are
mostly in contents of books or informative creations.
This is also a unique element of this model. The first
stage is the passive and the second stage is active.

43. Anyone can see some of the similarities and differences
when comparing other models with this. As elements, it
has sender/communicator, source, message, channel,
and the receiver. Efficiency is more important than the
noise. People respond messages because of personal
characteristics, the contexts of communication and the
types of communication involved, among other factors.

44. Although the Channel is not mentioned in the sketch ,
we have suspicions that there had had various
channels, because if there are messages, there may be
channels. Most probably face to face, oral and any
other forms of channels. Schrammes‟ model also
mentioned the sender, receiver ,message and the
interpretation only.

45. As it is mentioned in Kalama Sutra the news sources
are reports, religious texts, teaching, hearsay etc. They
were supposed to be in the written or oral forms at that
time. In the Kalama Sutra, it is mentioned that
considering appearances, inference, speculation,
opinions, and seeming possibilities paved the way for
accuracy of news sources. This is the sender or
communicator.

46. The phrase mentioned bellow is related to the
destination of a message. It is transacted with a
person‟s understanding ability, which says,
“When you know for yourselves that certain things are
unwholesome (akusala) and wrong, and bad, then give
them up ……And when you know for yourselves that
certain things are wholesome (kusala) and good, then
accept them and follow them”

47. This is the main idea of this model. That is why this
model folds in to circular model. It deals with a
person‟s personality. It deals with a person‟s
knowledge. Personality and knowledge help a person
to scrutinize epistemologically. Scrutinizing is looking
at something examining it carefully and thoroughly.
Epistemology means the study of knowledge science.
Theory of knowledge explains knowledge as analyzing
the truth, belief and justification. The ultimate
message of this model is unique, because no one has
explained a theory or model based on epistemology.

48. According to the Kalama sutta if the receiver is an
intelligent person then the effect also is fruitful,
because he or she is be able to grasp a message
properly. But if the person is not intelligent then the
purpose of the message fails.

49. The conclusion
 Responder or the receiver is the supreme message
consumer in this model. Receiver is more powerful
than the communicator.
 Receiver has to face two stages-common and special.
In the common phase he or she is a passive receiver.
In the special phase he is an active receiver.
 Consequence is also an important element rather
than the noise.
 This is entirely connected with the self
communication/Intra personal communication. On
the other hand, it is similar to other process.

50. Though the elements are small, the process is rich.
This is the first instant in history which explains the
elements and process of communication.
Sources of the news or messages are indicated in the
communication history for the first time.
Media literacy is also derived from this theory. In
other words scrutinizing epistemologically is similar to
the definition of media literacy. Anyone can see what
we follow as media literacy which is not new. It is also
connected this model. The books and encyclopedias
define media literacy as follows;

51.  “….The ability to effectively and efficiently
comprehend and utilize mass media content.” (
Black J.1993)
 The idea of this definition means that the media
consumers must develop the ability or facility to
better interpret media content. Efficiency is more
important .
 The code of ethics in journalism is also initiated
from this text prior to B.C.
 This is very important for the new or social media
users because some of the websites have information
without the sources which loses the credibility of the
message.

52. Appendix
Tipitaka-From the Dhamma Encyclopedia
The complete Tipitaka is 40 volumes long.
Tipitaka (Tripitaka in Sanskrit) is the name given to
the Buddhist sacred scriptures and is made up of two
words; ti meaning „three‟ and pitaka meaning „basket‟.

53. The word basket was given to these writings because they
were orally transmitted for some centuries(from about 483
BC), the way a basket of earth at a construction site might
be relayed from the head of one worker to another. It was
written on palm leaves in the Pali language around 100 BC.
The three parts of the Tipitaka are Sutta Pitaka. The
Vinaya Pitaka, and the Abhidhamma Pitaka. The Tipitaka
was composed in the Pali language and takes up more than
forty volumes in an English translation, roughly about
20,000 pages. It is the largest sacred book of any of the
great world religions.

54. It is also known as the Pali canon since the language is
in Pali and to better differentiate it from the
Mahayana Tripitaka (only one letter difference)
Sutta Pitaka
Digha Nikaya the „long collection‟
Majjhima Nikaya the “middle-length collection”
Samyutta Nikaya the “numerical discourses”
Khuddaka nikaya the “collection of little texts‟
Vinaya Pitaka

55. I. Suttavibhanga the basic rules of conduct
(patimokkha) for bhikkhus and bhikkhunis, along
with the „origin story” for each one
II. Khandhaka
A. Mahavagga in addition to rules of conduct and
etiquette for the sangha, this section contains several
important Sutta-like texts, including an account of the
period immediately following the Buddha‟s awakening,
his first sermons to the group of five monks, and
stories of how some of his great desciples joined th
sangha and themselves attained Awakening.

56. B. Cullavagga an elaboration of the bhikkhus‟
etiquette and duties, as well as the rules and
procedures for addressing offences that may be
committed within the sangha.
III. Parivara a recapitulation of the previous
sections, with summaries of the rules classified
and re-classified in various ways for
instructional purposes.
Abhidhamma Pitaka
Dhammasangani (“enumeration of Phenomena”).This
book enumerates all the paramatta dhamma (ultimate
realities) to be found in the world.

57. Vibhanga (“The book of treatises”). This book
continues the analysis of the Dhatukatha
(“discussion with reference to the elements .A
reiteration of the foregoing, in the form of
questions and answers.
Puggalapannatti(“description of individuals”).
Somewhat out of place in the abhidhamma pitaka,
this book contains descriptions of a number of
personality-types. Kathavatthu (“points of
controversy”).Another odd inclusion in the
abhidhamma, this book contains questions and
answers that were complied ny moggaliputta tissa
in the 3rd century BC, in order to help clarify
points of controversy that existed between the
various early schools of Buddhism at the time.

58. Yamaka (“the book of Paris”).This book is a logical
analysis of many concepts presented in the earlier
books. In the words of Mrs. Rhys Davids, an eminent
20th century Pali scholar, the ten chapters of the
yamaka amount to little more than “ten valleys of dry
bones”.

59. Patthana (“The book of relations”).This book, by far
the longest single volume in the Tipitaka (over
6000pages long in the Siamese edition), describes the
24 paccayas, or law of conditionally, through which
the dhammas interact. These laws, when applied in
every possible permutation with the dhammas
described in the Dhammasangani, give rise to all
knowable experience. ( Wikipedia )

60. Some schools of Buddhism, on the other hand, rejected
an inflexible reverence of accepted doctrine. as Buddha
said, according to the canonical scriptures;
Now, kalamas, don‟t go by reports, by legends, by
traditions, by scripture, by logical conjecture, by
inference, by analogies, by agreement through
pondering view, by probability, or by the thought, “this
contemplative is our teacher‟. When you for yourselves
that, „These qualities are skillful; these qualities are
blameless; these qualities are praised by the wise; these
qualities, when adopted &carried out, lead to welfare
& to happiness”-then you should enter& remain in
them. (Wikipedia)

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